Social Dualism Research Articles

THE DISCOURSE OF WHITE SUPREMACY TOWARDS CONFORMATION OF BLACK IDEAL MASCULINITY OF ALFA NDIAYE’S ATTRIBUTES IN DAVID DIOP’S NOVEL AT NIGHT ALL BLOOD IS BLACK

Colonialism is one of the events of colonization of Europeans or Western nations to a nation or continent with inferior value to its customs, intellectuality, and marginalization. It results in the distingency of social structures that experience racial inequality and discrimination, including black people. White supremacy perpetuates an ideology that can take away the human rights of blacks, especially the ideal identity of masculinity, the black men. Black men are represented as beasts, combat-ready pioneers, obedient slaves, and so on. This representation becomes a construction of an ideological discourse that marginalizes black people. This discourse affects psychological and social dualism and intersectionalism that rests on resistance to white supremacy. This study aims to reveal the discourse of the identity of idealistic masculinity in black men. The method used is descriptive-qualitative. This method is employed in relating the problems that occur to Alfa Ndiaye who experiences the traumatic experience of the death of his best friend in his life journey while tracing racial equality between the countries of Francophone, France-Africa (Senegal). This study uses intersectional, masculinity, and racial studies. The material object is the novel At Night All Blood is Black by David Diop. In contrast, the formal object is ideology's effect in identifying masculinity's attributes in black people, especially in the main character, Alfa Ndiaye. Thus, white hegemony always uses various ways to make the ‘wounded masculinity’ of Ndiaye feel pressured and it is considered that their savagery is beneficial for Captain Armand in raising French independence.

Who Submits a Request to the Psychiatrist for a Gender Change: Results of a 30-Year Study

Background: despite the significant increase in demand for gender change interventions observed over the past few years, the mechanisms for increasing the number of transgender people are rarely studied.The Aim: to analyze the frequency and structure of patients’ requests for a certificate of gender change. Material: 179 medical records of patients who applied for a certificate of gender change in the Medical and Rehabilitation Research center “PHOENIX” during the period from 1991 to 2020.Materials and Methods: clinical, mathematical, statistical.Results: over the past decade, there has been an increase in cases of patients seeking to change their gender compared to the period from 2000 to 2009. Basically, this increase is due to a marked increase of the number of patients with schizophrenic spectrum disorders with sexual identification disorders compared to the previous two decades. The connection between the increased frequency of sexual identification disorders in endogenous diseases and the modern information environment is revealed.Conclusions: it seems that the revealed change in the frequency and clinical structure of requests for sex change is due to the social pathomorphosis of schizophrenic spectrum disorders. A point of view based on established regularities is expressed by the necessary measures to improve assistance to persons suffering from sexual identification disorders. These measures, taking into account the medical and social dualism of the problem, should be based equally on natural-scientific reality, clinical evidence, ideas of humanism and legal norms of a democratic secular society.

Motions of Late Antiquity: Essays on Religion, Politics, and Society in Honour of Peter Brown eds. by Jamie Kreiner, and Helmut Reimitz

Reviewed by: Motions of Late Antiquity: Essays on Religion, Politics, and Society in Honour of Peter Brown eds. by Jamie Kreiner, and Helmut Reimitz Michael Edward Stewart Kreiner, Jamie, and Helmut Reimitz, eds, Motions of Late Antiquity: Essays on Religion, Politics, and Society in Honour of Peter Brown (Cultural Encounters in Late Antiquity and the Middle Ages, 20), Turnhout, Brepols, 2016; pp. x, 353; 2 b/w illustrations; R.R.P. €90.00; ISBN 9782503549118. It has been nearly fifty years since the publication of Peter Brown's trailblazing The World of Late Antiquity (1971). It is fair to say that this work — which emphasized cultural germination in a period (200–800) long remembered for decay — played an essential part in establishing late antiquity as its own unique historical epoch. Yet, late antiquity has experienced some recent growing pains. Detractors have countered Brown's more optimistic vision of the break-up of the Western Roman Empire. Establishing clear spatial and temporal boundaries for the field also continues to spark debate. Into this contested arena arrives a second festschrift for Brown. Based on a conference held at Princeton to honour Brown in 2011, the seventeen essays in this volume offer readers keen insights into an assortment of regions, time-periods, and methodological approaches. Following an Introduction by the editors recounting Brown's vast contributions to the field, the opening chapters respond to some of the criticisms discussed above. Ian Wood maintains that late antique scholars should focus less on the 'creation' of modern Europe, and take a global approach by turning their attentions eastward to developments in Byzantium, [End Page 227] Persia and the Muslim world. Leaning heavily upon Brown's Through the Eye of the Needle, Walter Pohl downplays the economic and political ramifications of 'Rome's fall', positing instead that economic decline and social transformation in the period is better explained by shifting attitudes amongst Roman and non-Roman Christians towards wealth. In the post-imperial West, money flowed away from the secular elites and into the coffers of a Church more interested in salvation than finance. As is to be expected in a volume dedicated to Brown, numerous contributions deal with late antique religions. Philippa Townsend uses Brown's The Body and Society as a pivot to question the standard contention that the Manichaeans' cosmological dualism was matched by their 'social dualism'. Utilizing the fifth-century Life of Hypatius by Callinicus as a window into late antique views on class, Jaclyn Maxwell scrutinizes the author's attitudes towards a wide social spectrum of guests who visited his rural monastery. Callinicus, Maxwell concludes, did not favour rich or poor, but judged people as distinct individuals. Daniel Schwartz uncovers a similarly even-handed approach in his source, the metrical homily On the Fall of Idols by Jacob of Sarug (c. 451–521). Schwartz concludes that Jacob preferred 'persuasive and moral approaches to Christianization', rather than the violent approach frequently condoned by more rigorous Christians. Volker Menz, however, focuses on the more violent Vita of the mid fifth-century presbyter and Miaphysite, Barsuma. As a member of a threatened sect, the author of the life was far less interested in presenting Barsuma as a converter of 'Jews, pagans, and Samaritans, but as someone who purified the Holy Land by eliminating his enemies' (p. 244). David Michelson resituates the Syriac writings of the late fifth-century Roman Monophysite Philoxenos of Mabbug within an older tradition of Cappadocian theologians. Ariel López applies modern knowledge about the Nile's seasonal currents and flooding patterns to shed light on the core 'truths' concerning voyages, famine and premature death to be found in late antique Egyptian hagiography. Michael Maas turns to the complicated rivalry between two late antique agrarian empires, Byzantium and Persia. Rather than highlight discord, Maas examines instead three cases of potential collaboration. Bucking standard consensus, he takes seriously the mid sixth-century Byzantine historian Procopius's claim that the Roman emperor Arcadius (r. 395–408) had on his deathbed asked the Persian emperor Yazdgird I (r. 399–420) to act as guardian for his young son, Theodosius II (r. 408–450). Several chapters examine the shadowy rise of post-imperial worlds in...

Mainstreaming the Third Sector Economics by Adopting the Principles of Islamic Entrepreneurship: For Development with Equity and Social Justice

The ‘private’ and ‘public’ sector economics found their own strong places to play roles in the mainstream economy. At the end, however, these two systems – the private, popularly called the first sector economy, and the public, called the second sector economy - both individually and jointly have been found seriously inadequate and incapable to ensuring wellbeing of human societies nationally and globally. Responding to such a situation a number of non-conventional approaches like cooperatives and social enterprises, waqaf, foundations, and other non-profit institutions, etc., together called third sector economy, were moved and promoted to ensure social justice and wellbeing of mankind. Initially it emerged as a make-up and defensive strategy of the market-state model to meet the minimum of unmet requirements in the sectors where the market and state have grossly failed. It, thus, played only a subordinate role. As a result, it could not help much to solve the problem of economic inequity, concentration of wealth, and social divides. However it is strongly felt that a broadly based third sector economic model with both not for-profit business like enterprises and for-profit businesses blended with social justice is necessary to play its role as a mainstream model not only for poverty alleviation but also for economic growth to bridge the economic and social divides. Mainstreaming the third sector is the urgent call of the day. Islamic entrepreneurship, which is basically a communitycentric mode of business initiative, is an antidote to the problem of intolerable economic and social dualism in the economies. It is a natural strategy against all forms of capitalist exploitations, like in the past through European colonialism and now through American led terrorism, to control resources. Accordingly it is the natural model for solving the problems of economic inequity, concentration of wealth, and social divides. Therefore, this study finds the Islamic mode of entrepreneurship as most suitable and effective for widening and mainstreaming the third sector economics, more particularly in the developing countries. Johor Corporation (JCorp) in Malaysia and Sheba Polly in Bangladesh are examples of two types of Islamic style third sector enterprises – one is staunchly business like initiative and the other is cost based charity initiative for social benefit. For the development and promotion of the community-centric third sector economics model, the paper recommends for urgently establishing a research and development centre on third sector economics preferably under an Islamic Research and Development Institute in any reputed university.IIUC Studies Vol.9 December 2012: 39-58

Polak i jego rodzina w Unii Europejskiej

The Pole and her/his family in the European Union Contrary to most European countries, support for Polish membership of the European Union is still very high. Moreover, the level of trust towards the EU is constantly on the increase. The reason for the low level of social trust in Poland stems from the process which I term “re‑familiarisation”. This phenomenon is caused mainly by the shape of citizenship which has been accommodated in the last two decades. Its main traits consist in the withdrawal of the state and local authorities from the responsibility to guarantee basic social security. This withdrawal has recreated a “social dualism” in Poland. This dualism means that in some regions the place of the state has been successfully replaced by free market institutions, however there are also regions where these institutions are too weak to reduce this social insecurity effectively. As a consequence, where the free market is insufficient and the state absent, the Poles turns towards family ties. Since families are the main sources of security, trust is hence being built mainly within the family and other primary group frameworks which are closest. On the other hand, in tandem with the disappearance of the state from the social horizon and everyday experience of some Poles, they have begun to place their trust outside it. This outside space is the European Union, thanks to which Poles are experiencing an inflow of capital and investments as well as taking advantage of a new possibility structure brought about by the recently opened labour markets.

A Third Sector-Led Economic Model

Private (first sector) and public (second sector) sector economics, both individually and jointly, have failed to ensure the wellbeing of human societies on the national and global levels. In response, social enterprise (third sector) economics, which features cooperatives and not-for-profit social enterprises, foundations (awqOEf), and similar undertakings, has emerged as a make-up strategy in an attempt to counter the deficiencies of the market-state economic model. However, there is a strongly felt belief that the third sector needs to be broadened and mainstreamed in order to include both not-for-profit and for-profit businesses blended with social justice (via provision of such social welfare programs as corporate social responsibility) so that they can play a major role in poverty alleviation and economic growth. Islamic entrepreneurship, which is basically a community-centric mode of business initiative, is an antidote to the problem of intolerable economic and social dualism, a natural strategy against all forms of capitalist exploitation and attempts to control a nation’s resources. Moreover, it is the natural model for solving economic inequity, wealth concentration, and social divides. Based on its potential and using examples from Bangladesh and Malaysia, we present the Islamic style of entrepreneurship. We contend that this particular style is the most efficient and desirable one for effectively widening and mainstreaming community-centric third sector economics so that it can ensure development with equity and social justice especially in developing countries.

A Third Sector-Led Economic Model

Private (first sector) and public (second sector) sector economics, both individually and jointly, have failed to ensure the wellbeing of human societies on the national and global levels. In response, social enterprise (third sector) economics, which features cooperatives and not-for-profit social enterprises, foundations (awqOEf), and similar undertakings, has emerged as a make-up strategy in an attempt to counter the deficiencies of the market-state economic model. However, there is a strongly felt belief that the third sector needs to be broadened and mainstreamed in order to include both not-for-profit and for-profit businesses blended with social justice (via provision of such social welfare programs as corporate social responsibility) so that they can play a major role in poverty alleviation and economic growth. Islamic entrepreneurship, which is basically a community-centric mode of business initiative, is an antidote to the problem of intolerable economic and social dualism, a natural strategy against all forms of capitalist exploitation and attempts to control a nation’s resources. Moreover, it is the natural model for solving economic inequity, wealth concentration, and social divides. Based on its potential and using examples from Bangladesh and Malaysia, we present the Islamic style of entrepreneurship. We contend that this particular style is the most efficient and desirable one for effectively widening and mainstreaming community-centric third sector economics so that it can ensure development with equity and social justice especially in developing countries.

Industrialización truncada y terciarización sustitutiva en América Latina

El trabajo analiza la evolución de la productividad laboral en América Latina en el periodo 1960-2003. Los resultados se comparan con los obtenidos en una selección de países asiáticos. A diferencia de Asia, la industria latinoamericana no ha podido asumir un papel de polo de crecimiento y la esperada transición productiva hacia la industrialización quedó truncada. La insuficiente oferta de puestos de trabajo de alta productividad ha redundado en un deterioro de los empleos creados en los sectores de servicios, desembocando en una creciente informalidad laboral, un aumento de la desigualdad y una pérdida de competitividad sistémica. Se propone una revisión del modelo conceptual inicial para incorporar estos nuevos hechos estilizados y especificar las restricciones macroeconómicas que impidieron una completa transición hacia la industrialización y favorecieron el surgimiento de un nuevo dualismo económico y social.

Socialinių sąlygų dualizmas: religija, moralė, mokslas

The paper analyses the topic of social dualism through religion, morality and science. The paper refers to one of the most original works uncovering the social roots of religion – The Elementary Forms of the Religious Life by Emile Durkheim (1858–1917) who is considered to be the founder of modern sociology. The Elementary Forms of the Religious Life develops the coherent theory of religion as well as ventilates different aspects of the religious life. The message of the paper is: is religion the generative essence of social aspect, does a state of constant dependence stimulate a sense of religious piety, is a moral social order able to stabilize dualism of human energy. The paper proposes an assertion that science as a social phenomenon reflects knowledge and the values of its perception which are impacted by imagination and classified codes of cultural forms. As a result a thesis is proposed – a cultural (influenced by environment) and a personal (influenced by internal factors) desire for differentiation and its provoked conflict is of a social character. The second part of the paper deals with relation between science and social phenomena with inherent dualism. A short discussion is presented on L’ Annee Sociologique (a group of scientists initiated by Durkheim) representing a new sociological paradigm, the beginning of scientific social culture giving sense to cooperation of sociological theory and practice.

The Meaning of "The Czech Question" Today

The following study concentrates on two issues: first, on Masaryk's own reflections on and interpretation of the political and cultural crisis of the Czechs at the end of the 19th century and, secondly, on the question as to what extent The Czech Question still says something to generations nearing the end of the 20th century. Masaryk's reflections on the Czech crisis are closely linked to his essays on Modern Man and Religion. In his interpretations of the modernity crisis and the Czech question, one discovers a social dualism which, at first sight, may seem contradictory. In Masaryk's view, however, this dualism of rationality and religiously anchored humanism forms the very core of the modern European spirit. The author of the article explores Masaryk's ideas as an effort to combine moral rationality in Durkheimian terms with Weberian rationality, i.e., with Zweckrationalitat. The most compelling moment in Masaryk's thought is his insistence upon the inseparability and complementarity of both types of rationality. Czech Sociological Review, 1995, Vol. 3 (No. 1: 33-44) Ceska otazka (The Czech Question) is the result of two processes: firstly, of the deepening political crisis in the Czech lands in the 1880s and 1890s and secondly, of Masaryk's growing awareness of the precarious Czech situation in this period. The crisis was of an intellectual and political nature. Old political programmes, as formulated mainly by Palacký, had lost their attractiveness. The new political force, i.e. the Young Czechs' Party, was, however, neither able nor willing to formulate a clear strategy for the land, while other newlyformed parties were concerned mainly with their particularistic goals. The situation can be described as an ideological vacuum which was accompanied by a lack of reputable leaders. The fact that Thomas Garrigue Masaryk saw the crisis from two angles is also relevant both in the light of his interpretation of the intellectual history of modern Europe, and in the spirit of his basic philosophical ideas. These ideas had already been formulated in his study on suicide, in his essays on Plato, Hume and Buckle, as well as in his lectures on Comte and John Stuart Mill at the Viennese university.1 Already, in that early period which includes twelve years of his life in Vienna and the first years in Prague his sociological approaches to the history of modern Europe were being shaped, as was his fundamental thesis concerning the necessity of religion in human life, and his conviction that the crisis of modern humanity is a religious one. Even by that time, he had constructed an unusual link between Comtean positivism and a deep, personally experienced and felt religion. Without understanding this polarity in Masaryk's thought, an authentic and correct interpretation of The Czech Question is not possible. The following study is not aimed at analysing the political crisis in the Czech lands during the first years of Masaryk's stay in Prague, this crisis having already been *) Direct all correspondence to Prof. Jiři Musil, CSc, Central European University College in Prague, Taboritska 23, 130 87 Praha 3. 1) On Masaryk's activities in Vienna see [Kral 1947].

Comment on Ronald Dore, ‘Rigidities in the Labour Market’

AT THE END OF HIS REVIEW OF LABOUR MARKET RIGIDITIES in advanced capitalist societies, Ronald Dore presents us with the classical and highly uncomfortable dilemma between equity and efficiency. There are two kinds of rigidities, he suggests: those that improve economic performance while giving rise to social inequality and societal dualism, and those that promote equity while detracting from efficiency. Unlike neo-classical economics, Dore recognises that to be efficient, advanced production systems require institutions above and beyond the market — such as long-term employment, internal labour markets, and ‘sticky’ mechanisms of wage determination. But these institutions, he insists, are not, or no longer, defensible in terms of the Marshallian tradition of industrial and social citizenship. Social justice and equality, according to Dore, are vested today in a second type of ‘ridigities’ — the redistributive apparatus of the welfare state — which, unlike the first, extracts an ‘efficiency price’ from the economy.

Industrialization and national development in the British Isles

Summary This article examines the relationship between industrialization and regional inequality in England, Wales, Scotland and Ireland, from 1851 to 1961. Data on several indicators of economic and social development have been collected by county units from published government statistics. Whereas industrialization is often thought to contribute to national development through the gradual effacement of regional inequality, no such pattern is evident in this case study. On the contrary, the structural position of the Celtic fringe did not improve as a consequence of long‐term industrialization in Britain. The Celtic lands within the British Isles have instead undergone a type of dependent development similar to that described among societies of the Third World. The spatial diffusion of industrialization has been sharply constrained in the Celtic territories, resulting in economic and social dualism. Celtic counties have consistently had lower per capita incomes than comparably industrialized counties within England. It is suggested that the historically persistent disadvantages of these regions may in part be due to the existence of racial stereotypes of Celtic culture which have been institutionalized within England.

A REVIEW OF THE CONCEPT OF THE “DUAL ECONOMY”*

The primary object of this paper is to present a methodological study which is concerned with how to clarify and evaluate the characteristics of that social and economic structure which is called “dual economy” in today's developing countries. It attempts a critical review of the concepts developed by J. H. Boeke, J. van Gelderen, J. S. Furnivall, H. Frankel, H. Myint, G. Myrdal and C. Geertz, among those who have taken the view of “social dualism.” It concludes that the concept of a dual economy should be perceived in terms of “colonial social dualism” as a system; and that it is solely from this point of view that the nature and direction of economic development in the context of economic nationalism in developing countries can adequately be explained.

BOEKE'S VIEW OF EASTERN SOCIETY — With Special Reference to His Critics —

Today those who characterize the economy of underdeveloped areas by the coexistence of a modern sector and a pre‐modern sector within one political unit tend to refer to J. H. Boeke as a pioneer exponent in theorizing this dualism. But his dualism differs from the economic dualism of this sort. Again it differs from the so‐called sociological dualism, despite his emphasis on social dualism. By confusing theoretically social dualism with economic dualism, he advocates in effect what is called a socio‐economic approach. Inspite of Boeke's logical inconsistency abundant in his theorizing, what he was virtually claiming in order to find the real cause of economic stagnation in Eastern colonial society was the importance of making searching inquiry into the structural interrelationship between economic factors and social factors.

The Problem of State Religion

COURTEOUS objection was recently raised against my suggestion that the legal establishment of Catholicism as the religion of the state need not be considered a permanent and unalterable exigence of Catholic principles governing Church-State relations. Since this suggestion was a detail in a more comprehensive view of the whole problem, it may be well first to state in outline this larger view. I do this simply in order to keep the present argument from getting stalled in some dialectical cul-de-sac. Some study of the history of the problem and of all the pertinent magisterial documents has led me to regard as tenable the theory stated in the following propositions. l) The permanent purpose of the Church in her relations with the state is to maintain her doctrine of juridical and social dualism under the primacy of the spiritual, against the tendency to juridical and social monism under the primacy of the political which is inherent in the state, to a greater or less degree, whether the state be pagan, Christian, or secularized in the modern manner. Moreover, the traditional effort has been not only to maintain this doctrine as a doctrine